What is the Original Text?

Differences Between Manuscripts

Are there any differences between the manuscripts?

There are minor differences between these manuscripts.

There are methods of comparing the differences. There are scholars who specialize in determining the original text.

There is confidence in the underlying text of the scriptures.

What are the causes of manuscript variation?

Some differences are caused by unintentional error. A scribe might unintentionally repeat part of a word, a word, or an entire line. A scribe might skip a word or a line. A scribe might misread the text because of oversight. A scribe might make a spelling error.

Some differences are intentional. A scribe might include additional clarifying words. A scribe might insert a statement that supports a preferred reading. A scribe might try to resolve a perceived discrepancy.

Most of the differences are minor details.

Can you give some examples?

One manuscript twice repeats the word for “against whom” (Isaiah 31:6). This is likely an accidental duplication.

There is a quote from the Jewish scriptures located in Mark 1:2. This quotation is partly from Malachi and partly from Isaiah. Mark introduces the quote, “As it is written in Isaiah the prophet.” Later scribes replaced this statement with, “In the prophets.” This is likely an intentional attempt to clear up a perceived difficulty.

Are there any significant manuscript differences?

There are a few.


Bodmer Manuscript p-66.
John 7:52, 8:12-16.
Around 200 AD.

The Adulterous Woman (John 7:53-8:11)

The most significant biblical text variation is the stoning of the adultress.

Then they all went home, but Jesus went to the Mount of Olives. At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them. The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group 4 and said to Jesus, “Teacher, this woman was caught in the act of adultery. In the Law Moses commanded us to stone such women. Now what do you say?” They were using this question as a trap, in order to have a basis for accusing him.

But Jesus bent down and started to write on the ground with his finger. When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a stone at her.” Again he stooped down and wrote on the ground.

At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?”

“No one, sir,” she said.

“Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.” (John 7:53-8:11)

This story is absent in all of the earliest manuscripts and early translations. It is found only in later manuscripts. It is not found in the earliest manuscripts.

Among those manuscripts that do include the text, it is often marked with a note or character indicating that it is doubtful.

In some manuscripts that do include it, the text appears in different locations. It is found after John 7:52, after 7:36, after 7:44, or after 21:25. One manuscript even inserts the text after Luke 21:38 instead of in John.

Among those manuscripts that include the text, there are a high number of specific variations in the text.

Many Christians revere the text because it vividly demonstrates God's mercy. This may explain why the story was deliberately inserted into the text. Its popularity provides a motive and thus a reason not to include it.

Together, these factors lend confidence to the conclusion that the text is an addition to the original text of the gospel of John. Most modern translations include the text with a note indicating that it is doubtful.

Do not treat the story of the adulterous woman as if it is part of scripture.

The End of Mark (Mark 16:9-20)

In most early manuscripts, the gospel of Mark ends at 16:8. In the manuscripts, there are four different endings.

No Additional Ending

In many manuscripts, the gospel of Mark ends at 16:8.

Without the ending, the gospel ends somewhat abruptly:

Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid. (16:8)

The Longer Ending

The traditional end (16:9-20) does not appear in the earliest manuscripts. It is known as the longer ending.

When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. She went and told those who had been with him and who were mourning and weeping. When they heard that Jesus was alive and that she had seen him, they did not believe it.

Afterward Jesus appeared in a different form to two of them while they were walking in the country. These returned and reported it to the rest; but they did not believe them either.

Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.

He said to them, “Go into all the world and preach the gospel to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.”

After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God. Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it.

The Short Ending

And they reported all the instructions briefly to Peter's companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Amen.

The Addition

In one manuscript, and a few early translations, there is an addition to the longer ending. It is included between 16:14 and 16:15.

And they excused themselves, saying: This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things dominated by the spirits. Therefore reveal your righteousness now. They spoke to Christ. And Christ responded to them, The limit of the years of Satan's power is completed, but other terrible things draw near. And for those who sinned I was handed over to death, that they might return to the truth and no longer sin, in order that they might inherit the spiritual and incorruptible heavenly glory of righteousness. But …

In some early manuscripts, there is a note indicating that the longer ending is uncertain. Some manuscripts list the different endings. Some manuscripts have some other mark indicating that the longer ending is doubtful. In many other manuscripts, all endings are omitted.

The different endings are likely not original. They attempt to provide a less abrupt conclusion. The longer ending became standard in later manuscripts. In most modern translations, the text is included with a note indicating that it is doubtful.

Despite its popularity, the various endings should not be treated as original. The gospel of Mark simply ends at 16:8.

The Three that Bear Witness (1 John 5:7-8)

This text has an interesting history.

Most texts have:

For there are three that testify: the Spirit, the water and the blood; and the three are in agreement. (1 John 5:7-8)

A few Latin manuscripts have an alternate reading:

There are three that testify in heaven: the Father, the Word and the Holy Spirit, and these three are one.

The alternate reading is not present in any Greek manuscript except four very late copies. It is also absent from any ancient translations or church writings.

This reading appears as a result of a concoction by a monk in the sixteenth century.

There is almost no possibility that this reading is original.

Confession of the Ethiopian Eunuch (Acts 8:37)

The earliest manuscript that contains the confession formula is from the 6th century.

Philip said, “If you believe with all your heart, you may.” The eunuch answered, “I believe that Jesus Christ is the Son of God.” (Acts 8:37)

None of the earliest manuscripts contain it. Most modern translations omit the text and mention it only in a note. It is almost certainly not part of the original text. This text should not be considered part of the scriptures.

Similarly, Acts 15:34, 24:7, and 28:29 are not part of the original text. They also are excluded from most modern translations.

Gospel Harmonizing

Several manuscript variations are due to attempts to harmonize the gospels.

There are four gospels which each tell about the life and teachings of Jesus. These gospels are similar, but different. Where gospels differ, copyists sometimes harmonize two accounts by inserting a statement where it is missing. Some variations come from merely repeating statements located in another text. Variations may be accidental, intentional, or mistakes.

Each example is probably not part of the original text. In each case, the earliest manuscripts do not have the text in question. Most modern translations do not include these verses.

It is no surprise that some copyists attempted to harmonize the gospels.

The Character of the Differences

The variations become increasingly insignificant after these listed. Most differences are small and the correct reading certain.

Note also that textual difficulties have been identified as questionable since antiquity.

What is the textual evidence of the scriptures compared to other ancient texts?

Plato wrote around 400 BC. The earliest manuscript evidence for any of his works is 900 AD.

Other ancient works have similar manuscript evidence.

Are the scriptures hopelessly unreliable?

No.

The text of the scriptures is reliable on the highest order.

Look at the next Section.